Thomas Aquinas Commentary Romans 8:14-17

"For as many as are led by the Spirit of God, these are sons of God. For ye received not the spirit of bondage again unto fear; but ye received the spirit of adoption, whereby we cry, Abba, Father. The Spirit himself beareth witness with our spirit, that we are children of God: and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with [him], that we may be also glorified with [him]." — Romans 8:14-17 (ASV)

After stating that the life of glory, which will exclude all mortality from our bodies, will be given to us through the Holy Spirit, the Apostle now proves this point.

He demonstrates two things:

1. That this glorious life is given by the Holy Spirit.
2. Why it is deferred, which he explains with the words yet so, if we suffer with him.

Regarding the first point, he presents this argument: all who are sons of God obtain the inheritance of a glorious life; but those who are ruled by the Holy Spirit are sons of God. Therefore, all who are ruled by the Holy Spirit obtain the inheritance of a glorious life.

First, he presents the minor premise of this proof, and second, the major premise, with the words and if sons, heirs also.

In presenting the minor premise, he first states his proposition and second, he proves it, beginning with for you have not received.

Regarding the proposition, there are two things to consider. First is how some are led by the Spirit of God. This can be understood in the following way: for whosoever are led by the Spirit of God, that is, ruled as by a leader and director. The Spirit does this in us by inwardly enlightening us about what we ought to do: let your good spirit lead me (Psalms 143:10).

However, because one who is led does not act on his own, whereas the spiritual person is not only instructed by the Holy Spirit about what to do but also has their heart moved by the Holy Spirit, it is necessary to better understand what is meant by whosoever are led by the Spirit of God.

Those who are led are moved by a higher instinct. Thus, we say that animals do not act but are led, because they are moved to perform their actions by nature and not from their own impulse. Similarly, the spiritual person is inclined to do something not as if chiefly by a movement of their own will, but by the prompting of the Holy Spirit, as it says in Isaiah: he will come like a rushing stream, which the wind of the Lord drives (Isaiah 59:19); and in Luke: Jesus was led by the Spirit into the wilderness (Luke 4:1).

This does not mean, however, that spiritual people do not act through will and free choice, because the Holy Spirit causes the very movement of the will and of free choice in them, as it says in Philippians: God is at work in you both to will and to work (Philippians 2:13).

Second, we must consider how those who are led by the Spirit of God . . . are the sons of God. This is clarified by an analogy to natural children, who are produced by the natural seed coming from the father. But the spiritual seed proceeding from the Father is the Holy Spirit. Therefore, through this seed some are born as sons of God: no one born of God commits sin, because the seed of God abides in him (1 John 3:9).

Then he proves that people who receive the Holy Spirit are sons of God when he says for you have not received. He does this in three ways:

1. By distinguishing the gifts of the Holy Spirit.
2. By our own testimony, with the words whereby we cry.
3. By the testimony of the Spirit, with the words for the Spirit himself.

Regarding the first point, it should be noted that the Holy Spirit produces two effects in us: one is fear, as in his delight shall be in the fear of the Lord (Isaiah 11:3); the other is love, as in God’s love has been poured into our hearts through the Holy Spirit which has been given to us (Romans 5:5). But fear makes slaves, while love does not.

To understand this, it is necessary to consider that fear relates to two things: the evil from which someone flees, and whatever seems to be the source of that evil. For a person is said to fear being killed and to fear the king who has the power to kill. But sometimes the evil a person shrinks from is contrary to a bodily or temporal good, which they may love inordinately and from which they shrink from being injured or destroyed by a mere human. This is human or worldly fear and is not from the Holy Spirit. Indeed, the Lord forbids such fear: do not fear those who kill the body (Matthew 10:28).

A second type of fear shrinks from an evil contrary to created nature—namely, the evil of being punished—and shrinks from having this evil inflicted by a spiritual cause, namely, God. Such fear is praiseworthy in at least one respect: that it fears God. Oh that they had such a mind as this always, to fear me and to keep all my commandments (Deuteronomy 5:29). In this respect, it is from the Holy Spirit.

But insofar as such fear does not shrink from an evil opposed to one’s spiritual good—namely, sin—but only from punishment, it is not praiseworthy. It has this shortcoming not from the Holy Spirit but from human guilt. In the same way, deformed faith, in that it is faith, is from the Holy Spirit, but its deformity is not. Hence, even if a person does something good under the influence of such fear, they do not act well, because they act not spontaneously but compelled by fear of punishment—and this is characteristic of slaves. Therefore, this fear is properly called servile fear, because it makes a person act as a slave does.

A third type of fear shrinks from evil opposed to a spiritual good—namely, from sin or separation from God—which a person fears to incur from the just vengeance of God. Thus, it relates to spiritual goods, but with an eye on punishment.

This is called initial fear, because it is usually found in people at the beginning of their conversion. It fears punishment due to past sins, and it fears separation from God through sin because of the grace infused with charity. This is the fear mentioned in the Psalm: the fear of the Lord is the beginning of wisdom (Psalms 111:10).

The fourth type of fear has its eye entirely on spiritual things, because it fears nothing except separation from God. This is holy fear: the fear of the Lord is holy, enduring forever and ever (Psalms 19:10). But just as initial fear is caused by imperfect love, so this fear is caused by perfect love: perfect love casts out fear (1 John 4:18). Therefore, initial fear and chaste fear are not set in opposition to the love of charity, which is the cause of both, but the fear of punishment is. For just as this fear produces slavery, so the love of charity produces the freedom of sons, because it makes a person act voluntarily for the honor of God, which is characteristic of sons.

Now, the old law was given in fear, which was signified by the thunder and similar things that occurred when it was given, as it says in Exodus 19:16 and following. And therefore it says in Hebrews: so terrifying was the sight that Moses said: I tremble with fear (Hebrews 12:21). So the old law, which induced people to obey God’s commandments by inflicting punishments, was given in a spirit of slavery. Hence it says in Galatians: one is from Mount Sinai, bearing children for slavery (Galatians 4:24).

Therefore, he says here that it was correct to say, for whosoever are led by the Spirit of God, they are the sons of God. For you have not received the spirit of slavery again in the new law as was in the old law, in fear—namely, of punishments, which fear the Holy Spirit was causing. But you have received the spirit—namely, of charity—which is of adoption of sons, by which we are adopted as children of God: that we might receive adoption as sons (Galatians 4:5).

This does not mean that there is one spirit and another spirit, but that it is the same Spirit, who in some produces servile fear, as something imperfect, and in others, produces love, as a certain perfection.

Then he shows the same thing by our confession, when he says in whom we cry. For we confess that we have God as our Father when we follow the Lord’s instruction to pray: our Father, who art in heaven (Matthew 6:9). And since it is suitable for both Jews and Gentiles to say this, he uses two words to signify Father: Abba, which is Hebrew, and Pater, which can be Latin or Greek. Even the Lord himself says: Father, all things are possible to you (Mark 14:36); and you will call me, my Father (Jeremiah 3:19).

We say this not so much with the sound of our voice as with the intention of our heart—an intention so strong that it is called a cry, as with Moses, to whom it was said: why do you cry to me? (Exodus 14:15), namely, with the intention of your heart. But the great strength of this intention comes from the feeling of filial love which He produces in us. Therefore, he says in whom, namely, in the Holy Spirit, we cry: Abba, Father. Hence it says in Isaiah that the seraphim, burning with the fire of the Holy Spirit, cried one to another: holy, holy, holy (Isaiah 6:3).

Then he shows the same thing through the testimony of the Holy Spirit, to show that we are not deceived in our confession. Hence he says: the reason I say that we cry, Abba, Father in the Holy Spirit is that the Spirit himself gives testimony to our spirit that we are the sons of God. He bears this testimony not with external words that reach human ears, as the Father gave testimony to His own Son in Matthew 3:17, but through the effect of filial love He produces in us. Therefore, he says that he gives testimony not to our ears but to our spirit: and we are witnesses of these things: and the Holy Spirit (Acts 5:32).

Then he presents the major premise with the words and if sons. First, he shows that the inheritance is owed to children, saying: If some are children, namely, through the Spirit, it follows that they are heirs, because the inheritance is owed not only to the natural child but also to the adopted: we have been born anew to an inheritance which is imperishable (1 Peter 1:4); yea, I have a goodly heritage (Psalms 16:6).

Second, he shows what that inheritance is. He first describes it in relation to God the Father, saying, heirs indeed of God. Now, one’s heir is a person who receives his chief goods and not some small gifts, as we read in Genesis that Abraham gave all his possessions to Isaac, but to the sons of his concubines he bestowed gifts (Genesis 25:5–6). The chief good by which God is rich is Himself. For He is rich of Himself and not by virtue of something else, because He does not need the goods others have: you do not need my goods (Psalms 15:2). Hence the children of God obtain God Himself as their inheritance: the Lord is my chosen portion (Psalms 16:5); the Lord is my portion, says my soul (Lamentations 3:24).

But since a child does not obtain the inheritance unless the father dies, it seems that a person cannot be an heir of God, who never dies.

The answer is that this applies to temporal goods which cannot be possessed by many at the same time; hence one must die if another is to inherit. But spiritual goods can be held by many at the same time; therefore, it is not necessary that the Father die for the children to become heirs. Yet it can be said that God dies for us, since He is in us by faith; but He will be our inheritance, insofar as we will see Him in His essence.

Second, he describes this inheritance on the part of Christ, saying, joint heirs with Christ, because just as He is the chief Son with whom we share sonship, so He is the chief heir, to whom we are united in the inheritance: this is the heir (Matthew 21:38); yet will I bring an heir to you (Micah 1:15).

Then he shows why this glorious life is delayed, when he says, yet so, if we suffer with him.

1. He gives the reason related to suffering.
2. He shows the preeminence of glory over suffering, with the words for I consider (Romans 8:18).

Regarding the first point, it must be recalled that Christ, the principal heir, attained the inheritance of glory through suffering: was it not necessary that the Christ should suffer these things and so enter his glory? (Luke 24:26). We must not expect to obtain the inheritance by an easier way. Therefore, it is necessary that we attain that inheritance through suffering: through many tribulations we must enter the kingdom of God (Acts 14:21). For we do not receive an immortal and un-suffering body at once, in order that we might suffer along with Christ.

Hence he says, yet so, if we suffer with him—that is, if we patiently endure the tribulations of this world with Christ—in order that we may be also glorified with Christ: if we have died with him, we shall also reign with him (2 Timothy 2:11).